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The Local Wisdom Behind the Intelligence of
Javanese Sexual Text in Traditional Javanese
Literature (An Ethnolinguistic Review)
Prasetyo Adi Wisnu Wibowo
Universitas Sebelas Maret
Jl. Ir. Sutami Surakarta, Indonesia
Sundari
Universitas Sebelas Maret
Jl. Ir. Sutami Surakarta, Indonesia
Aloysius Indratmo
Universitas Sebelas Maret
Jl. Ir. Sutami Surakarta, Indonesia
Abstract—The traditional Javanese literature consists of sexual education. This research will reveal the intellectual of Javanese community with sex education that is contained in the data source of Tembang ‘traditional song’ as Javanese literary such as Serat Wewadining Palakrama, Serat Asmaragama, Serat Pangawikan Lakirabi, Marta Pangrawit, Serat Wirasating Wanita, and Serat Centhini. The aims of this paper is to examine the local wisdom behind the Javanese language in Javanese text that is contained of th e intelligence of ethnolinguistic Javanese sexual education. The result of this research are showed that the composition of Javanese sexual texts contained a mind-set, a worldview, a life view and a local knowledge system of Javanese in sex education. Sexual intercourse is placed in a great and sacred position to lead a religiosity.
Keyword: the local wisdom, sexual text, Ethnolinguistic, Javanese literature.
I. INTRODUCTION
The aims of this research is to examine the local
wisdom in Javanese text behind the Javanese language that
is contained the intelligence of ethnolinguistics Javanese
sexual education. Beside, it has special purpose to answer
the problems about category and axpression in local
knowledge system behind the Javanese languge in Javanese
sexual education contained in six Javanese literary works
that is called Tembang ‘the Javanese song’. The results of
this research are expected to find a mind-set, a worldview,
and a local knowledge system by Javanese people in the
relation of sex education.
Tembang is one of Javanese literary that containing
of sexual education. This research will reveal the
intelectuals of Javanese society related to sex education that
is contained in six Javanese literary of tembang namely
Serat Wewadining Palakrama, Serat Asmaragama, Serat
Pangawikan Lakirabi, Martha Pangrawit, Serat Wirasating,
and Serat Centhini.
The reason for this research about the intelligence
of Javanese sexual educations to participate in preserving
the culture and inheriting it from generation to another
generation. The cultural inheriting always have a balance by
arranging and systematically, chronologically and
appropriately reforming the cultural elements according to
the real position. Sexual educations in Javanese society is
one of nobler cultural elements and containing high cultural
values. The original heritage of our ancestors needs to keep
and preserved so the next generation does not lose the track.
There are noble says (in javanese called pitutur), typically
terms to call male or female genitals, there is a special term
for intercouse techniques and so on.
Beside that the rapid of technological developments
and starting to shift the values of the noble tradition that has
grown long. The cultural messages contained in traditional
pattern are rarely heard ang foun in society. Based on this
facts, to encourage the steps taken inventory and
documentation of local culture in terms of sex education.
The cultural phenomena related to languages that will be
discussed here, it has uniqueness that can be viewed as
something related to ethnolinguistics science.
II. LITERATURE REVIEW
The scope of ethnolinguistics including the
correlation of language with culture, especially the aspect of
investigation the cultural anthropology or anthropology with
linguistics. Ethnolinguistics learn about the correlation
between language, language use, and culture in general. By
knowing the language that is used by the society it will be
4th PRASASTI International Conference on Recent Linguistics Research (PRASASTI 2018)
Copyright © 2018, the Authors. Published by Atlantis Press. This is an open access article under the CC BY-NC license (http://creativecommons.org/licenses/by-nc/4.0/).
Advances in Social Science, Education and Humanities Research, volume 166
229
known their culture, because ethnolinguistics examine the
language and culture that apply in certain society.
Javanese language and culture in this paper be
understood according to the author’s and ethnolinguistic has
the local wisdom. The understanding about local wisdom as
a tool of knowledge and practices that can be used to solve
the problemb is faced in a good and right way (Ahimsa,
2007:17). It can be assumed that there are many interesting
points to be discussed scientifically, especially on
anthropological linguistics that regrad to the position of
language in the broader og socio-cultural context to promote
and sustained the cultural practices and social structures
(Foley, 1997:3).
In this case, the purpose of ethnolinguistics about
Javanese language is to examine the phenomenon of
Javanese language expression in lerarning about Javnese
sexual education that is reflected their local wisdom and the
demands of their life. Besides, it wants to describe the
behavior that is used to achieve the welfare of life which is
reflected in verbal behavior, concerns way of life, the world
view, the patterns thought of reflected the cognition system
in Javanese society regarding of sex education.
Further more, Subroto (2010:2) explains that
Ethnolinguistics as a linguistic which is focus on the finding
that will be donated in cultural systems such as grammar,
vocabulary, and understanding of contextual meaning.
Basically, Ethnolinguistics tries to classify of cognition,
views of life, and mindset based on the empirical date of
language and more dependent on lexicon dimension along
with semantics dimension of the language and culture of the
owner. Therefore, language is more related to collective
mindset and knowledge systems of society.
The existence of ethnolinguistic study is expected
to explain the feeling of anthropological linguistics that
studies the language of society (Fernandes, 2009:19). The
feeling in Javanese language means to understand the
delivery of sexual education shows that language is not
understood to stand linearly as a sequence of sounds, but it
is a part of totality expression in society based on the
cultural context along with all values of the expression in
individually or groups life. Through the data of linguistic
facts will be obtained and interpreted the important
information about the knowledge system that contained of it
(Foley, 2001:3-5).
III. METHOD
This research is a descriptive qualitative research.
The data source of this research are six Javanese literary
song called Tembang there are Serat Wewadining
Palakrama, Serat Asmaragama, Serat Pangawikan
Lakirabi, Marta Pangrawit, Serat Wirasating Wanita, and
Serat Centhini. Then, the data of this research are linguistics
data which is consist of words, clause, sentences, word
formation, showing the style of language about Javanese
sexual education in tembang.
Techniques of collecting data in this research used
library technique and contain analysis. The process of data
analysis is interactive, by using: data reduction, data display,
and conclusion (Sutopo, 1996:)
IV. RESULT AND DISCUSSION
1. The Utilization of Javanese Sex Education in Six
Javanese Literary It can be said that one of the foundations of
Javanese culture is manners and feeling that do not want to
hurt the others. Therefore a person who claims to be a
Javanese should be gentle, speaking with a light intonation
and does not harm others. The sexual texts in six Javanese
literary are Serat Wewadining Palakrama, Serat
Asmaragama, Serat Pangawikan Lakirabi, Marta
Pangrawit, Serat Wirasating Wanita, and Serat Centhini is
one of Javanese culture that is used to realize it above. With
Javanese wisdom to express the teaching of sex, direct
confrontation can be avoided and gives the people a chance
to think of the message we give to it.
The sexual texts in six of literature are a form of
traditional communication in Javanese society by providing
signs through of figurative language, attributes, etc that have
certain meanings. In visible, sexual texts displayed the
signs, it often making their multi-interpretative meaning.
There are not many young people who understand that in
every word have an implied meaning contained in it.
a. Serat Wiwadining Palakrama
Serat Wiwadinging Palakrama consist of how a
husband and wife have a good married. This letter teaches
about how the people should be able to feel the pleasure of
marrying (ngrasakake sarine wong bebojoan). The
enjoyment of marriage is not only the physical fulfilled such
as food and clothing, but also in sexual intercourse between
husband and wife. In Javanese languages called sare
kekumpulan.
(1) Ing kene mula disêbut'ake sarana cêtha
"garwane", amarga ana ing pawulangan kang
katêrangake ana ing buku iki, kabèh mau tumanjane
mung maligi tumrap kanggo wong kang kapingin
ngrasak'ake sarine wong bebojoan. Sarine wong
bebojoan kuwi, kajaba ing bab karukunane ing
anggone padha urip lahir sarana bêbrayan, gotong
royong sarana bêbarêngan anggone angudi bisane
kacukupan mungguh ing bab kabutuhane urip, kaya
ta: panggolèke sandhang-pangan, pangruktène
marang putra-putra, kaprigêlane nênata omah lan
sapanunggalane, uga kang pêrlu digatèkake tumrap
uripe ana ing sare kêkumpulan. Urip kang
kawastanan sampurna kuwi, lênggahe ana cukuping
butuh urip lahir, lan sampurnane (sênênge) uga ing
bab nêtêpi kuwajibane lanang tumrap mênyang
wadone, utawa uga wadon marang rakane (hal.1)
‘di sini disebutkan dengan jelas ‘suami/istri’, sebab
dalam pengajaran yang diterangkan di buku ini,
semua ini ditujukan untuk orang yang ingin
Advances in Social Science, Education and Humanities Research, volume 166
230
merasakan kenikmatan berumah tangga. Kenikmatan
berumah tangga itu, selain dalam hal kerukunan
menjalani hidup secara kekeluargaan, gotong royong
mengutamakan kebersamaan supaya cukup dalam
memenuhi kebutuhan hidup, seperti mencari sandang
pangan, memelihara putra-putri, kepandaian menata
rumah dan sebagainya, juga perlu diperhatikan yaitu
masalah tidur atau berhubungan badan. Hidup yang
dikatakan sempurna, ketika cukup kebutuhan lahir,
dan akan lebih sempurna apabila bisa memenuhi
kuwajiban seorang laki-laki kepada istrinya, atau istri
kepada suaminya’.
Life is perfect if the husband can carry out his duties to the
wife, and vice versa. The obligation of the husband to give a
wife’s inner physical, sometimes it is overlooked by many
people. Similarly, as a wife in serving her husband is rarely
given the attention.
b. Serat Asmaragama
Serat Asmaragama is a guide for the man to learn
how to perform an intercourse ‘saresmi’ between husban
and wife. When they doing an intercourse or saresmi is not
expected to upset his wife. They are various things that
make the wife has disappointment experience, such as lack
of fulfilled food needs, clothes, less satisfied when she gets
an intercourse, less satisfied with the wealth or services of
her husband so she wans another man, or tempted on the
intelligence of others, and for the last is lack of the facilities
that he has.
(2) Sêrat Asmaragama punika piwulang tumrap
dhatêng para priya, supados sami amarsudia
kasidaning lampah patraping sarêsmi,...sampun
ngantos adamel cuwaning wanodya.. cedaning
wanodya wau awit saking sabab nêm prakawis, 1)
awit saking kirang boga, 2) awit saking kirang
busana, 3) awit saking kirang marêm ing asmara, 4)
awit saking melikan ing kakung liyan, 5) awit saking
melikan kenging guna, lan 6) awit saking kirang
sarana.
’Serat Asmaragama ini petunjuk kepada para laki-
laki supaya mau mempelajari bagaimana melakukan
saresmi ‘bersenggama’… jangan sampai membuat kecewa hati perempuan.. Kekecewaan perempuan
berawal dari enam hal, 1) karena kurang terpenuhi
kebutuhan makan, 2) kurang terpenuhi kebutuhan
pakaian, 3) kurang puas ketika berhubungan badan,
4) karena tergoda laki-laki lain, 5) karena tergoda
pada kepintaran orang lain, dan 6) kurangnya sarana
prasarana.
The things that make someone has unfavorable marriage life
are the lust of wanting to eat too much, madon or have a
mistress, gambling, using the opium, drinking, and enjoying
stealing.
(3) Dene awoning kalakuan punika wontên nêm
prakawis yaiku 1) mangani /baruwah = ngangsa-
angsa, 2) madon /rêmên lêlangên èstri, 3) main
/rêmên ngabotohan, 4) madati /nyêrèt, 5) minum
/rêmên wuru, lan 6) maling /rêmên nyênyolong.
’Adapun tingkah laku yang tidak baik disebabkan
enam hal yaitu 1) nafsu ingin makan yang
berlebihan, 2) madon ’atau senang main perempuan’, 3) berjudi, 4) memakai candu, 5) minum minuman
keras, dan 6) senang mencuri’
A husband and wife are very happy in marriage,
can carry out the obligation of saresmi ‘intercourse’ with the
wife or husband, and blessed with a clever child, blessed
with a rank, and blessed with rich or the abundant treasure.
It should starting how a couple doing a cumbana/saresmi
(an intercourse). Therefore, how to implement a good
intercourse must be mastering the technique. Sexual
intercourse for the Javanese society is glorious and sacred.
Husband-wife relationship are like painting a seeds. The
seeds planted should be good seeds and then can be a good
child as well.
(4) Bêgjaning bapa punika manawi putranipun
gadhah kadrajatan tigang prakawis 1. guna 2. wirya
3. kaya, inggih punika ingkang nyuwargakakên bapa.
’Keberuntungan ayah jika memiliki putra dan
dikaruniai tiga hal yaitu 1. guna ’kepandaian’, 2.
Wirya ’pangkat’, dan 3. Kaya ’kekayaan’.
c. Serat Pangawikan Lakirabi
Serat Pangawikan Lakirabi mentions if a man or
woman that is unmarried will feel the problem, it lies
because they cannot yet get married. As for the married
couple will also feel it too, this problem lies because they
are married. Until the unmarried person must also feel the
problem, it lies because he is not married.
Based on the root of the problems, actually it is
caused by the human itself. Something will be a problem or
not, it is depending on the wishes of this person. Man’s
desire is like mungkret ‘can be elongate or shrink’. That all
is living the people. Sometimes it feel so hard, but
sometimes it feels happy because the demands of semat,
drajat, and kramat.
Semat is the body wishes to live on easy street, so
everyone will want to be wealth. Drajat is the heart wishes,
wants to be loved, praised, and etc, so someone would want
to be smart, want to rank, or high position. Kramat is the
desire of the mind like to rule, be praised, followed, and so
on. All three eventually reach the wish or desire to do an
intercourse or married.
(5) Tiyang jalêr èstri, yèn dèrèng lakirabi inggih
ribêd, ribêdipun inggih anggènipun dèrèng lakirabi.
Dene ingkang sampun lakirabi inggih ribêd,
ribêdipun inggih anggènipun sampun lakirabi.
Ngantos dumugi ingkang botên lakirabi inggih mêksa
ribêd, ribêdipun inggih anggènipun botên lakirabi
(Hal. 5).
‘Seorang laki-laki maupun perempuan jika belum
menikah akan merasakan masalah, masalah itu
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231
terletak karena dia belum bisa menikah. Adapun
yang sudah menikah juga akan merasakan masalah,
masalah itu terletak karena dia sudah menikah.
Sampai kepada orang yang tidak menikah juga pasti
merasakan masalah, masalah itu terletak karena dia
tidak menikah.
d. Marta Pangrawit In Serat Marta Pangrawit mentioned about the
married life, the relationship between husband and wife is
like someone who is playing gamelan orchestra. Its like
someone that playing kendhag, rebab, and bonang.
(6) Ana kang nerangke kendhang/ jare iku pasemone
ngaurip/ yèn wis kaya kendang iku/ tinutup kiri
kanan/ tegesira wis nutup hardaning kalbu/ bisa
anuntun irama/ iramane wong ngaurip// (Pupuh 6,
Pangkur bait 9)
‘ada yang menerangkan seperti kendang, katanya itu
simbolisme kehidupan, kalau sudah seperti kendang,
ditutup kanan kiri, maksudnya sudah bisa menutup
hawa nafsu, akhirnya bisa mengikuti irama, irama
kehidupan.
Life is like playing kendhang. Physically the trip of
the right end of a drum is covered with animal skin. This is
implies that one should be able to cover the adverse desires
either to his right or to his left.
(7) Ana kang negesi rebab/ jare iku pralambanging
dumadi/ dènira sami tumuwuh/ lantaran yayah rena/
saranane lanang wadon kudu kumpul/ barang
darbèke wong lanang/ mlebu kawadonan èstri//
(Pupuh 6, Pangkur bait 10)
‘ada yang mengartikan seperti rebab, itu perlambang
hidup, kamu bisa hadir ke dunia, karena ulah orang
tua, dengan cara laki-laki dan perempuan
berkumpul/bersenggama, barang kemaluan laki-laki,
masuk ke dalam kemaluan perempuan’
(8) Mila kosok rebab ika/ ora liya aran rangkung
kang nami/ tegese barange kakung/ dianggo nggosok
kawat/ kawat iku kawadonan tegesipun/ kang
mangkono iya kena/ masa borong ngriku sami//
(Pupuh 6, Pangkur bait 11)
‘itu sebabnya rebab harus digosok, atau disebut
dengan istilah rangkung, artinya barang kakung
‘barang/kemaluan laki-laki’, diperuntukkan untuk
menggosok kawat, kawat itu kawadonan/barang
miliki perempuan, seperti itulah kalau diartikan,
terserah yang ingin mengartikan.
The intercourse process is like a person that playing
a rebab. Physically playing a rebab by swiping or hoistbags
rubbed into a wire. Like intercourse is also done by rubbing
the basket of male genitals ‘kakung’ into the female genitals.
(9) Disambung nerangke bonang/ bonang lanang
manggone anèng nginggil/ bonang wadon ngandhap
iku/ pancèn iku wis nyata/ yèn cumbana sing lanang
nginggil nggènipun/ wedoke sing anèng ngandhap/
kaya bonang uwis persis// (Pupuh 6, Pangkur bait
12)
‘disambung menerangkan bonang, bonang lanang
berada di atas, bonang wadon berada di bawah, itu
memang benar, kalau bersenggama maka laki-laki
posisi di atas, perempuan berada di bawah, seperti
layaknya bonang.
Sex is likened to someone that palying rebab or
bonang. Narrated during the intercourse position of the man
above and the position of women below. Sexual intercourse
in Java remains that is depicted politely with parables. Sex
seems to be something glorious, sacred, and not a dirty one.
e. Serat Wirasating Wanita
Serat Wirasating Wanita contains of the woman
character based on their birth and market days. In this letter
mentioned that a woman has a various temperament or
characters according to weton ‘day of birth in Java’. This is
intended as a learning for a man in understanding the
charecters of his wife or future wife. A husband mus be
covered the shortage of a wife because in essence every
human must have weakness. The weakness should not be
ameans to vilify a partner, but ir should be used as a whip to
cover any shortcoming. A sense of mutual understanding of
each other is what should be a husband and a wife.
(10) anak putu dipun emut/ kang wus kalêbu ing
tulis/ yèn Jumungah Pon wêtonnya/ tan sabar kaku
kang ati/ watêk wani mring wong tuwa/ lan ora
sinungan sugih// (Pupuh 1 Kinanthi bait 4)
‘anak cucu perlu diingat, yang termasuk dalam
tulisan, kalau Jumat Pon hari lahirnya, tidak sabar
serta kaku hatinya, wataknya berani terhadap orang
tua, dan tidak dikaruniai kekayaan’
(11) Jumungah Wage puniku/ tan pantês kinarya
rabi/ groboh ora amicara/ dene gêlêm anglakoni/
panggawe kang ala ngiwa/ tan ajêg pikirirèki//
(Pupuh 1 Kinanthi bait 6)
‘Jumat Wage itu, tidak pantas dijadikan istri, cerobo
tidak pandai bicara, dan senang melakukan,
pekerjaan yang tidak baik, sering tidak menentu
pemikirannya’
(12) Jumungah Kliwon puniku/ kawruhane dèn
nastiti/ pikirane rada lumrah/ mring wong tuwa wêdi
asih/ nging kêdhik wani mring priya/ jinurung sugih
rêjêki// (Pupuh 1 Kinanthi bait 7)
‘Jumat Kliwon itu, ketahuilah dengan sungguh-
sungguh, pemikirannya tertata, kepada orang tua
patuh dan mengasihi, tetapi sedikit berani kepada
suami, dikaruniai banyak rejeki dan kekayaan’
f. Serat Centhini
Advances in Social Science, Education and Humanities Research, volume 166
232
Sex education is taught in Serat Centhini always
ask the people to be aware of the origin of human happiness.
In this letter is mentioned with the origin term ‘bibit kawite’. (I3) Pamarsudining sarêsmi / kang wus sun-gêlar
sadaya / kanggo srana lantarane / dènnya yun
angawruhana / mring asal wijinira / manungsa
sajatinipun / kasbut têmbung paribasan // (Serat
Centhini Jilid III Pupuh 191 Asmaradana bait 21)
’Pengetahuan cara bersenggama, yang sudah saya
uraikan, sebagai sarana dan alat, untuk mengetahui,
tentang asal-usul kelahiran, manusia sebenarnya,
seperti tersebut dalam peribahasa’.
(14) Sing sapa wonge tan uning / marang wiji asalira
/ sayêktine nora wêruh / mring jati paraning sêdya /
kang têmbe wêkasannya / kacrita kurang satuhu /
mring sampurnaning kamuksan // (Serat Centhini
Jilid III Pupuh 191 Asmaradana bait 21)
’Barang siapa tidak mengetahui, asal mula
kejadiannya, sesungguhnya tidak mengetahui, tujuan
sejati manusia hidup, dan akhirnya, sungguh-
sungguh tidak akan mengetahui, kesempurnaan
sebuah kematian’.
Sex in Javanese is included in the case of taste. At
the moment and after the connecting occurs of soul and
body. Sex is not just a biological relationship, but there is a
concept of Javanese spiritualism, there is an action ‘patrap’ to respect others, understanding of each other, and in order
to continue the worthy children of virtuous descent.
In Serat Centhini, there is a linguistics phenomenon
that is typical and associated with sexual activity i.e wiji
asalira, jati paraning sedya, and sampurnaning kamuksan.
It can be concluded that before doing the sexual intercourse,
we should always remember that where we came from and
who will return to God in good conditions, believe in perfect
death.
2. The Reflection of Sexual Education Texts of Local
Wisdom in Javanes Society (Ethnolinguistics Review)
The research of Javanese culture and the use of
Javanese language especially in the disclosure of sex is very
interesting because it has own uniqueness. It contains a view
of life, a world view, a collective mindset of the Javanese
society that is expressed through nuanced texts of sexual
education.
Javanese language is used intimately for all
activities of Javanese life, both of the outward and inner are
actually hidden in the Javanese language. The Javanese in
using the language always included the fullest or sensitive
sense of the language, proving that the Javanese language in
the disclosure of Javanese sexual education when viewed in
semantic contains a description of the wealth of the souls of
Javanese people.
Language has a primary function that means to
communicate to establish and generate thoughts in the
widesr sense and to develop reason. The text of Javanese
sexual education were used by the Javanese society as the
expression of the Javanese human soul. Most of these, the
Javanese word contain of the effective touch. So it has the
potential to contact with taste and feelings. In this case, the
texts of the teaching Javanese sexual intelligence in six
Javanese literary contain of an emotive aura and poured the
taste value by the wearer. Therefore the reader of thus
sexual texts, it will have a very strong emotional effect or
have the ability to produce certainly emotional effects on the
listener.
On the other hand, the texts of Javanese sexual
education in six Javanese literary are meant precisely to
express certain emotive values or views, taboo activities not
directly espressed, but it is used more polite Javanese
language such as metaphor, similie, senepa, and so on.
V. CONCLUSION
The existence of Javanese Ethnolinguistics research
about the correlation of language and culture in the delivery
of Javanese sexual education can be used as an effort to
preserve the language and means of personality and identify
formation. Sexual terms in six literary works containing of
sexual themes exist in monomorfemis such as saresmi,
cumbana, main, or polymorphism there are madati,
mangani, madoni, and kawadonan. The polymorphic of
kawadonan ‘female genitalia’, because it is consist of two
morphemes such as free morpheme of wadon and ka-an
bound morpheme. Something as a phrases there are sare
kekumpulan, and sarine wong bebojoan. In the phrase of
sare kekumpulan consist of two direct elements namely sare
and kekumpulan. So, sare kekumpulan is formed from
sare+kekumpulan.
Ethnolinguistic studies on the use of sexual
language in six Javanese literary are found on many
Javanese language related views of life. Such as urip
kawastanan sampurna... ora mung cukuping butuh urip
lahir,.. uga ing bab nêtêpi kuwajibane lanang tumrap
menyang wadone ‘life is nor perfect, not only fulfilled needs
of birth, also fulfill the obligation of a man to his wife.
Something that make the husband and wife relationship is
not happiness are mangani, madoni, main, madat, drink, and
thief. Husband and wife relationship is like someone who is
playing gamelan orchestra, and so on. The utilization of
wisdom Javanese language in conveying Javanese sex
education actually reflects the local wisdom of Javanese
language and culture. When viewed in a philosophical
sense, the texts of Javanese sexual education in six literary
contain the noble or superior values of education.
Initiating the introduction of religious values
embodied in Javanese sexual texts, is expected to build self-
identity and embed the filters in selecting outside cultural
influences. If the local cultural values are successfull, a
strong cultural identity will be established, and ultimately
will be able to stem and filter if any external cultural
influences the other shapes, so that the case of vacuum of
the cause of moral decadence can be avoided.
Advances in Social Science, Education and Humanities Research, volume 166
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